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280                                                 THE SAMARPANA.
and place); 3rd, social or ceremonial (i.e., speck! offences defined by custom
or the Vedas); 4th, sins of abetment; or 5th, sins sensual.* Ho one of these is
to be accounted any longer existent; but when there- is no union with the Creator
there is no putting away of sin. Therefore, one should abstain from anything
that has not been consecrated; but when once a thing has been dedicated^ the
offerer may do with it what he likes : this is the rale. The God of gods will not
accept any offering which has already been used by the owner. Therefore, at the
outset of every action there should be unreserved offering. 4 It is said by those
of a different persuaslon3 £ what is once given cannot be taken away ; It is all
God's ;* but as is the practice of servants on earth, so would we act in the
dedication through which everything becomes God's. Ganges water is full of
impurities ; and f the holy Ganges'* may be predicated of bad as well as good.
Precisely the same ia our case."
The last four lines are rather obscnrely expressed. The idea intended is that
as servants! use what remains of that which they have prepared for their masters^
so what we offer to G-od we may afterwards use for ourselves ; and as dirty
water flowing into the Ganges Becomes assimilated with the sacred stream, so
Tile humanity becomes purified by union with God,
The practice of the sect has been modelled strictly in accordance with these
instructions. A child is JLrlshaa-ed (christened) while still an infant by the
€ros&iii*s putting on its neck a string of beads and repeating over It the formula
called the Asht&kshar Mantra, sri Krishna $aranam mama (Bens adjntorimn
menm}, but before the neophyte can claim the privileges of full communion he
has to undergo a rite similar to that of confirmation, and at the age of twelve
or thereabouts, when ready to take upon himself the responsibilities of life, he
initiates Ms career by a solemn dedication (samarpana) of all that he has and is
to the God of his devotion. This oblation of tan, man, dkan, as it is popularly
* The?e is a pmphTue on the Siddhanta Baliasva by Gosain Goknlaith, called Boakts
Si«MMata Yivriti; in which, with the characteristic fondness of Sanskrit commentators for
scbolwtic «tnemeit89 he explains these terms in a much more narrow and technical sew than
tint which I have applied to them. As the text contains an uneven number of lines, it would
appear it flnt light to be Imperfect; but this suspicion caa scarcely be well founded, tince IE
Gokolaath's time it utood preciiely m now.
t Hence MM!**, * lemnts,' la the distinctive name for lay members of the YaJlabMchirya
osnmiosity. T0»e whole system of doctrine u known as * Pashti rnlrg,* or waj of happiness, ant
ite pnctlce u * Baivi jinm/ the Divine life- Their Beeiarial aark consists of *w ted perpendi*
wl«IIickeftdftWB the f onbeftft, meeting in a enrre at the no* ollbe mm with a red ipoS betwc«t
tten.